Growing in Love and Wisdom

Growing in Love and Wisdom

Growing in Love and Wisdom

Readers of this blog know that my love and commitment to the Christian contemplative tradition is balanced by a heartfelt desire to learn more about other faiths, particularly the contemplative dimension of other traditions. Naturally, Buddhism, as a school of wisdom with many rich resources in the practice of meditation, is a particularly appealing tradition to me. I live only about three miles from the Atlanta Shambhala Center, so I’ve taken several classes there and have gotten to know some of the good folks in that tradition. Shambhala Buddhists are very open to inter-religious dialogue, so it’s been a fruitful connection.

So I was excited to discover that next Sunday, March 24, a Catholic author will be speaking at the Shambhala Center! Yes, it’s Palm Sunday, but I think this event would be worth the effort to attend. Go to church early and then come to the Shambala Center at 11:30. Susan J. Stabile, author of Growing in Love and Wisdom: Tibetan Buddhist Sources for Christian Meditation will be speaking and signing books at the Center that day.

Stabile is a Catholic laywoman from Minnesota, who teaches at the University of St. Thomas School of Law. She was raised a Catholic, but then spent twenty years practicing Buddhism and was ordained a Tibetan Buddhist nun. But in 2001 she returned to Catholicism. She’s now a Catholic blogger (Creo en Dios!), retreat leader, and spiritual director. And the author of this wonderful book which, I believe, sets a new standard for the possibilities in authentic, deeply rooted inter-religious dialogue.

A number of individuals who have explored the possibilities of integrating Buddhist wisdom with Christian faith have, in essence, become what Roger Corless called “dual practitioners” — with a more-or-less equal commitment to both paths. In addition to Corless, Paul F. Knitter, Ross Thompson, and Willigis Jäger would exemplify this kind of approach to interfaith exploration. When I heard Knitter speak at the Wild Goose Festival in 2011, he described his path like a catamaran — both hulls are necessary for the boat, and likewise, both Buddhism and Christianity remain necessary for the dual practitioner.

It’s an intriguing approach, but it’s not the only possible model for respectful, creative inter religious-dialogue. Stabile offers another model, one that I find quite appealing. She is clear that her “home” faith is Catholicism. She expresses anxiety with what she calls “hyphenated” labels, such as “Buddhist-Christian” or “Christian-Buddhist”; she notes that no less a luminary than the Dalai Lama has said that once a student reaches a certain level of commitment and practice, that making a choice to follow one specific tradition is necessary. “It is one thing to draw from another faith tradition and to examine underlying dynamics and shared values and principles which operate across faith traditions,” notes Stabile. “It is another to ignore places where Christianity and Buddhism differ in fundamental respects or where they possess a shared underlying reality… yet offer different ways of expressing that shared reality.” She compares dual-practice with being “spiritual but not religious,” noting the temptation to pick and choose elements of faiths because of a desire to find inner peace or serenity, which can all too easily turn into an exercise of spiritual narcissism. She concludes, “‘Double-belonging’ doesn’t fit for me. Thus, I tend to describe myself as a Christian whose Christianity is very much informed by my years as a Buddhist.” This sets the stage for the heart of the book: a series of meditations, all based on practices Stabile learned as a Buddhist, but adapted to fit within Christian cosmology and using Christian language and symbolism.

Now, let me confess that I generally am not a big fan of books filled with guided meditations. So exercises like this typically leave me cold. But I find Growing in Love and Wisdom to be a rare exception, for several reasons. First, the book is beautifully written, in a simple yet clear style, making its deft navigation of interfaith ideas ring with clarity. So it is a delight to read, simply as a work of literature. But the meditations are also richly devotional in their content. While my experience with Buddhism is far more limited than Stabile’s, nevertheless I recognized a few of the meditations she presents, so I can vouch for their authenticity. But she has so seamlessly grafted Christian terminology into these Buddhist meditations that someone who did not know these exercises came from a Buddhist source would probably accept them as thoroughly Christian. But to anyone with some experience of Buddhist-Christian dialogue, even as limited as mine, these meditations shed light on both faiths. By looking at Buddhist exercises presented in Christian language, I am invited to see Buddhism in a newer, deeper light. But I am also invited to consider some of the riches of Christianity, newly illumined by their presentation within a framework of Buddhist practice. So merely reading these meditations is, in itself, a rewarding experience. Of course, making the effort to actually “work” the meditations offers not only a rich devotional experience, but a genuine opportunity to put into practice the desire to integrate the wisdom of two faiths: to take inter-religious exploration beyond just reading books about other faiths, and actually seeking to embody it in practice.

So I highly recommend this book, not only to interfaith explorers but to anyone seeking a new set of exercises to deepen your faith. And if you live in Atlanta, come to the Shambhala Center on Sunday, March 24, at 11:30 PM, to meet Susan J. Stabile and to get an autographed book.

Disclosure: a complimentary review copy of the book mentioned in this post was supplied to me by the publisher. If you follow the link of a book mentioned in this post and purchase it or other products from, I receive a small commission from Amazon. Thank you for doing so — it is the easiest way you can support this blog.

Catholic Meditation and Contemplative Prayer: What's the Difference?
Entering the Year of Mercy: Are You Willing to Take the "Rahner Challenge"?
Busting the "Goody Two Shoes" Stereotype of Saints
Preliminary Practices for Christian Contemplatives
About Carl McColman

Author of Befriending Silence, The Big Book of Christian Mysticism, Answering the Contemplative Call, and other books. Retreat leader. Speaker. Professed Lay Cistercian.

  • John Gigliotti

    I have a deep respect for Buddhism, and for a while considered taking the precepts while still being a Catholic. But that type of dual belonging only hurt my Christian spiritual side. I prayed less. I read less of the Bible. I thought less of God, Jesus and Mary. That upset me. So I decided to come back home to the Catholic side of my religious upbrining and your books have certainly helped me find my way, Carl. I thoroughly enjoy the Zen Buddhist practices I have done for the last two years and I will continue to do so. But I will do that with an awareness of what matters most to me — a longing for God to work within me for the benefit of all humanity.

  • Lisa

    Ms. Stabile must not be familiar with Bede Griffiths, LOL. It’s totally possible to integrate two paths seamlessly. That’s the definition of a mystic: one who follows God, not dogma. :)

    • Carl McColman

      Lisa, I must have done a very poor job at describing the beauty of Susan J. Stabile’s book. It is filled with light. I don’t get any sense from her that she is a slave to dogma. Perhaps it is being overly dogmatic to assume that people who follow one path can’t be mystics?

      • Lisa

        Oh no, of course they can! Look at all the saints who were also mystics, and followed only one path. But many Catholic saints also spoke against certain dogmas of the Catholic church, because they followed God, not dogma. So, although many, many mystics follow only one particular path, they also do not always adhere to 100% of the dogma of that path. That’s all i was saying. Bede Griffiths and many others were happy and successful in following 2 or more or no particular religions. I was just saying that God is always found in the cave of the heart, inside yourself. A religion is simply a path to that which is un-nameable. And in just my own opinion, all religions can lead that way, or a mixture of them, or none at all. Whoever is seeking God will surely find God. :)

        • Carl McColman

          I think we’re on the same page.

  • ThByrd

    As a christian mystic I’ve found that the gift of grace means the gift of the inner measure of truth which gives rise to an unfolding conscious actuation of the Christ mind and in light of this gift one is provided with the means to perceive truth wherever it is found in this world of contingent chaos. there is much to learn in other faiths that provides increased skill at one enlightenment without compromising the depth of ones faith. i think intimacy and love for ones reconciliation to living Truth is the key.

  • gholton

    Each tradition is rooted in support for local social norms, and political structure. Although many some aspects can be shared, in each of these other faiths one reaches a point of alien-ness to which one cannot relate. it also involves leaders of a group that are alien, and sometimes demand divine status.

  • jacthehat

    I really struggle with the divisions of others, as a child, unguided, I went to all churches and stayed wherever I experienced love . I have yearnings for community that is being or doing but not talking about how to be or do. the only ecumenist group I have been part of, seems like an everlasting debate on ‘how to cross the road”’if the road can in fact be crossed’ if the road wants to crossed’ etc. And it is community that I miss- I don’t have any dogma to overcome but if I go to another ecumenical talk that goes nowhere but confirms divisive dogma I might have to decide its undoable and turn my back – Somehow I dont like the idea of being a lone mystic.